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Do not fill this in! ==Organisation and liturgy== {{Main|Religious Confucianism}} {{Further|Confucian church{{!}}Confucian churches|Chinese lineage associations{{!}}Lineage churches|Temple of Confucius}} {{See also|Confucian ritual religion|Kongshenghui}} [[File:柳州市孔庙 Liuzhou Confucius Temple.jpg|thumb|A Temple of the God of Culture ({{zhi|c=文庙|p=wénmiào}}) in [[Liuzhou]], Guangxi, where [[Confucius]] is worshiped as {{zhl|p=wéndì|c=文帝|l=God of Culture}}]] [[File:Temple of the Filial Blessing in Ouhai, Wenzhou, Zhejiang, China (1).jpg|thumb|Temple of the Filial Blessing ({{zhi|c=孝佑宫|p=Xiàoyòugōng}}), an [[ancestral temple]] of a [[lineage church]], in [[Wenzhou]], [[Zhejiang]]]] Since the 2000s, there has been a growing identification of the Chinese intellectual class with Confucianism.<ref name="Yang2010">{{Cite journal |last=Yang |first=Fenggang |date=July 2007 |title=Cultural Dynamics in China: Today and in 2020 |url=https://www.purdue.edu/crcs/wp-content/uploads/2014/08/YangChina2020s.pdf |url-status=live |journal=Asia Policy |page=48 |archive-url=https://web.archive.org/web/20140913015651/https://www.purdue.edu/crcs/wp-content/uploads/2014/08/YangChina2020s.pdf |archive-date=2014-09-13 |number=4}}</ref> In 2003, the Confucian intellectual Kang Xiaoguang published a manifesto in which he made four suggestions: Confucian education should enter official education at any level, from elementary to high school; the state should establish Confucianism as the state religion by law; Confucian religion should enter the daily life of ordinary people through standardisation and development of doctrines, rituals, organisations, churches and activity sites; the Confucian religion should be spread through non-governmental organisations.<ref name="Yang2010" /> Another modern proponent of the institutionalisation of Confucianism in a [[state church]] is [[Jiang Qing (Confucian)|Jiang Qing]].{{sfnb|Chen|2012|p=175}} In 2005, the Center for the Study of Confucian Religion was established,<ref name="Yang2010" /> and ''[[guoxue]]'' started to be implemented in public schools on all levels. Being well received by the population, even Confucian preachers have appeared on television since 2006.<ref name="Yang2010" /> The most enthusiastic New Confucians proclaim the uniqueness and superiority of Confucian Chinese culture, and have generated some popular sentiment against Western cultural influences in China.<ref name="Yang2010" /> The idea of a "[[Confucian church]]" as the [[state religion]] of China has roots in the thought of [[Kang Youwei]], an exponent of the early New Confucian search for a regeneration of the social relevance of Confucianism, at a time when it was de-institutionalised with the collapse of the [[Qing dynasty]] and the Chinese empire.{{sfnb|Chen|2012|p=174}} Kang modeled his ideal "Confucian Church" after European national Christian churches, as a hierarchic and centralised institution, closely bound to the state, with local church branches, devoted to the worship and the spread of the teachings of Confucius.{{sfnb|Chen|2012|p=174}} In contemporary China, the Confucian revival has developed into various interwoven directions: the proliferation of [[Academies of Classical Learning|Confucian schools or academies]],{{sfnb|Chen|2012|p=175}} the resurgence of [[Confucian rites]],{{sfnb|Chen|2012|p=175}} and the birth of new forms of Confucian activity on the popular level, such as the Confucian communities ({{zhi|t=社區儒學|p=shèqū rúxué}}). Some scholars also consider the reconstruction of [[lineage churches]] and their [[ancestral temples]], as well as cults and temples of natural and national gods within broader Chinese traditional religion, as part of the renewal of Confucianism.{{sfnb|Fan|Chen|2015a|p=7}} Other forms of revival are [[Chinese salvationist religion|salvationist folk religious movements]]{{sfnb|Billioud|2010|pp=203–214}} groups with a specifically Confucian focus, or [[Confucian churches]], for example the {{zhp|p=Yīdān xuétáng|c=一耽學堂}} of [[Beijing]],{{sfnb|Billioud|2010|p=219}} the {{zhp|p=Mèngmǔtáng|c=孟母堂}} of [[Shanghai]],{{sfnb|Fan|Chen|2015|p=29}} [[Confucian Shenism]] (also known as the "phoenix churches"),{{sfnb|Fan|Chen|2015|p=34}} the Confucian Fellowship ({{zhi|c=儒教道壇|p=Rújiào Dàotán}}) in northern [[Fujian]] which has spread rapidly over the years after its foundation,{{sfnb|Fan|Chen|2015|p=34}} and [[ancestral temples]] of the Kong kin (the lineage of the descendants of Confucius himself) operating as Confucian-teaching churches.{{sfnb|Fan|Chen|2015|p=29}} Also, the Hong Kong Confucian Academy, one of the direct heirs of Kang Youwei's Confucian Church, has expanded its activities to the mainland, with the construction of statues of Confucius, Confucian hospitals, restoration of temples and other activities.{{sfnb|Billioud|Thoraval|2015|p=148}} In 2009, Zhou Beichen founded another institution which inherits the idea of Kang Youwei's Confucian Church, the Holy Hall of Confucius ({{zhi|c=孔聖堂|p=Kǒngshèngtáng}}) in [[Shenzhen]], affiliated with the Federation of Confucian Culture of [[Qufu]] City.{{sfnb|Payette|2014}}{{sfnb|Billioud|Thoraval|2015|pp=152–156}} It was the first of a nationwide movement of congregations and civil organisations that was unified in 2015 in the [[Holy Confucian Church]]. The first spiritual leader of the church is the scholar [[Jiang Qing (Confucian)|Jiang Qing]], the founder and manager of the Yangming Confucian Abode ({{zhi|c=陽明精舍|p=Yángmíng jīngshě}}), a Confucian academy in [[Guiyang]], [[Guizhou]]. Chinese folk religious temples and kinship ancestral shrines may, on peculiar occasions, choose Confucian liturgy (called {{zhi|c=儒|p=rú}} or {{zhi|c=正統|p=zhèngtǒng|l=[[orthopraxy]]|out=c}} led by Confucian ritual masters ({{zhi|c=禮生|p=lǐshēng}}) to worship the gods, instead of Taoist or popular ritual.{{sfnb|Clart|2003|pp=3–5}} "Confucian businessmen" ({{zhi|c=儒商人|p=rúshāngrén}}, also "refined businessman") is a recently "rediscovered" concept defining people of the economic-entrepreneurial elite who recognise their social responsibility and therefore apply Confucian culture to their business.{{sfnb|Billioud|2010|p=204}} Confucianists historically tried to [[Proselytism|proselytize]] to others,<ref name=":022">{{Cite book |last1=Bohan |first1=Elise |title=Big History |last2=Dinwiddie |first2=Robert |last3=Challoner |first3=Jack |last4=Stuart |first4=Colin |last5=Harvey |first5=Derek |last6=Wragg-Sykes |first6=Rebecca |last7=Chrisp |first7=Peter |last8=Hubbard |first8=Ben |last9=Parker |first9=Phillip |date=February 2016 |publisher=[[DK (publisher)|DK]] |others=Foreword by [[David Christian (historian)|David Christian]] |isbn=978-1-4654-5443-0 |edition=1st American |location=[[New York City|New York]] |page=275 |oclc=940282526 |author-link6=Rebecca Wragg Sykes |author-link7=Peter Chrisp}}</ref> although this is rarely done in modern times. Given Confucianism's place of importance in historical Chinese governments, the argument has been made that Imperial China's wars were Confucianism's wars, but the connection between Confucianism and war is not so direct or simple.<ref>{{Cite journal |last=Yao |first=Fuchuan | author-mask= Yao Fuchun |date=2011-05-01 |title=War and Confucianism |journal=Asian Philosophy |volume=21 |issue=2 |pages=213–226 |doi=10.1080/09552367.2011.563996 |issn=0955-2367 |s2cid=145534064 |publisher=[[Taylor & Francis]]}}</ref> Modern Confucianism is the descendant of movements that greatly changed how they practiced the teachings of Confucius and his disciples from previous orthodox teachings.<ref name=":02" /> Summary: Please note that all contributions to Christianpedia may be edited, altered, or removed by other contributors. If you do not want your writing to be edited mercilessly, then do not submit it here. 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